Genesis Chapter 3
The Seed Plot of the Bible
A. The Temptation from the Serpent
1. (1) The serpent begins his temptation.
“Now the serpent was more cunning than any beast of the field which the LORD God had made. And he said to the woman, ‘Has God indeed said, “You shall not eat of every tree of the garden”?’”
Step 1: Introduce Doubt
This account in Genesis is not an allegory, fable, or parable but is intended to be understood as the literal history of real people and events. The Hebrew word nachash (נָחָשׁ) is translated as “serpent” and can mean “the shining one.” It carries connotations of hissing, muttering, or whispering—characteristics associated with an enchanter. This word is also linked to brightness or luminescence, akin to polished brass or copper, reflecting Satan's deceptive allure. The term could also tie back to seraphim (fiery or shining ones), further underscoring the spiritual nature of the tempter.
The Hebrew word subtil (עָרוּם, aruwm) means “wise” or “prudent.” It is used elsewhere to describe wisdom or shrewdness, both in positive and negative contexts (e.g., Ezekiel 28:12, Proverbs 1:4). The description of the serpent as “cunning” indicates a deceptive intelligence that Satan exploited to introduce doubt about God’s word. This is his first tactic in leading humanity astray, beginning with Eve and continuing to this day.
a. The serpent: Identifying Satan
While the Genesis text does not explicitly name the serpent as Satan, other passages throughout Scripture confirm this identification:
Ezekiel 28:13-19 places Satan in Eden before his fall.
Revelation 12:9 and 20:2 refer to “the serpent of old, who is the Devil and Satan.”
Other texts like Job 26:13 and Isaiah 51:9 connect Satan with serpent-like imagery.
The choice of a serpent is significant, symbolizing both deception and rebellion. The use of this creature in the Fall narrative links to later biblical imagery, such as the bronze serpent Moses raised in the wilderness (Numbers 21:8-9) and Jesus’ identification with it in John 3:14. In this context, the serpent becomes a representation of sin judged through Christ’s sacrifice on the cross.
b. Satan’s fall and role in temptation
From passages like Ezekiel 28 and Isaiah 14, we learn that Satan was originally a high-ranking angel, possibly leading worship in heaven. His fall resulted from pride and a desire to usurp God’s authority. His rebellion set the stage for his role in tempting humanity, reflecting his ongoing mission to oppose God’s will.
Satan’s method of using the serpent's body remains mysterious, but it highlights his cunning ability to influence creation and disrupt God’s design.
The narrative underscores the reality of these events, as affirmed by Charles Spurgeon:
“It is idle to call the narrative of the Fall a mere allegory; one had better say at once that he does not believe the Book… There was a real serpent, as there was a real paradise; there was a real Adam and Eve, who stood at the head of our race, and they really sinned, and our race is really fallen. Believe this.”
b. The Serpent Was More Cunning Than Any Beast
Satan’s effectiveness lies in his cunning and craftiness, enabling him to deceive humanity effectively. While human intelligence and discernment are remarkable, they are insufficient to outsmart Satan. Victory over his schemes is only possible through the power of Jesus Christ.
i. The craftiness of Satan:
Satan’s success against Eve hinged on his deceptive intelligence. As Paul writes in 2 Corinthians 11:3, “The serpent deceived Eve by his craftiness.” This craftiness allowed Satan to subtly introduce doubt about God’s word and intentions.
Charles Spurgeon emphasized the disparity in cunning between Satan and humanity:
“Man has, perhaps, far more cunning than any mere creature… but Satan has more of cunning within him than any other creature that the Lord God hath made, man included.”
This highlights Satan’s unparalleled capacity for manipulation and deceit.
c. And He Said to the Woman
The serpent's initial form and role seem different from the post-curse snake we recognize today. Genesis 3:14-15 indicates a significant transformation occurred after the Fall. Before the curse, the serpent was likely a nobler creature, capable of forms of mobility and interaction now lost.
i. The serpent before the curse:
Spurgeon speculated that the pre-curse serpent might have had wings or moved gracefully, rather than creeping along the ground. He noted,
“The words of our text, so far as they literally concern the serpent, threaten that a change would be wrought in him.”
This suggests that the serpent’s current form is a result of God’s judgment.
ii. Satan’s indwelling of the serpent:
Scripture indicates that demonic spirits can inhabit living beings under certain circumstances, as seen in Luke 8:33, where demons entered a herd of swine. On this occasion, Satan used the body of the pre-curse serpent to carry out his deception. Spurgeon described this embodiment as necessary for Satan to interact visibly with Eve:
“Being compelled to have an embodiment, the master evil spirit perceived the serpent to be at that time among the most subtle of all creatures; and therefore he entered into the serpent as feeling that he would be most at home in that animal.”
iii. Eve’s lack of surprise:
According to Poole, Eve may not have found the serpent’s speaking ability shocking because Adam and Eve were accustomed to interaction with angelic beings, which often appeared in human form. If the serpent appeared in its pre-curse state, it might have been perceived as a beautiful, angelic-like creature, making its communication seem plausible.
iv. The method of communication:
There are differing interpretations regarding how Satan communicated through the serpent. He may have supernaturally made the serpent appear to speak, or he may have projected thoughts into Eve’s mind. Regardless of the method, the substance of Satan’s words carries far greater significance than the manner in which they were delivered.
d. To the Woman
Satan directed his temptation at Eve, perceiving her as more vulnerable than Adam. This vulnerability stemmed from her receiving the command regarding the tree of the knowledge of good and evil indirectly through Adam, rather than directly from God (Genesis 2:15-17).
i. Potential failure in communication:
Satan may have observed that Adam did not adequately communicate God’s command to Eve. If Adam failed to emphasize or clarify God’s instruction, this could have created an opening for Satan’s deception, making Eve more susceptible to the serpent’s cunning arguments.
ii. Targeting the weaker link:
Satan’s strategy often involves attacking the perceived weakest link in a chain. By deceiving Eve, he could indirectly lead Adam into sin as well. This emphasizes the responsibility of stronger individuals in any relationship or community to guard and support those who may be more vulnerable to spiritual attack.
iii. God’s sovereign allowance of the temptation:
It was part of God’s plan to permit the serpent’s temptation in this manner. If Adam had sinned first and then given the fruit to Eve, she might have claimed partial justification before God, saying, “I was only following the leadership of my husband.” This sequence emphasizes the intentionality of God’s design and the importance of personal accountability.
e. Has God indeed said…?
Satan’s first and most effective tactic was to question and distort God’s Word. By planting confusion or doubt in Eve’s mind about what God had said, he gained a foothold in the battle for her heart and mind.
i. Undermining God’s Word:
From the beginning, Satan’s strategy has been to undermine God’s people by attacking God’s Word. This undermining can take two primary forms:
Causing doubt: Making people question the clarity or truth of what God has spoken.
Encouraging neglect: Distracting people from engaging with and applying God’s Word in their lives.
Whether by distorting the meaning of Scripture or leading believers to ignore it, Satan’s goal is to separate God’s people from the truth of His Word.
f. “You shall not eat of every tree of the garden”?
Satan twisted God’s original, positive command from Genesis 2:16-17 into a negative framing, subtly misrepresenting God’s generosity:
God’s command: “Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat.”
Satan’s distortion: “Has God indeed said, ‘You shall not eat of every tree of the garden’?”
By rephrasing God’s words in a negative light, Satan sought to paint God as restrictive rather than generous. This approach sowed seeds of doubt in Eve’s mind, potentially making her question God’s goodness and motives.
Key Lessons from Satan’s Strategy:
Guard against distorted communication of God’s Word. Ensure clarity and faithfulness in passing on what God has said.
Be vigilant against attacks on the weaker links. Those who are stronger in faith or knowledge must support and protect those who are more vulnerable.
Recognize Satan’s tactics. Doubt, distortion, and neglect of God’s Word remain his primary tools. Believers must actively engage with Scripture to withstand such attacks.
2. (2-3) Eve’s Reply to the Serpent
"And the woman said to the serpent, 'We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, "You shall not eat it, nor shall you touch it, lest you die."'”
Eve modifies God’s original command by adding a prohibition that God never stated. This subtle alteration reflects a misunderstanding or miscommunication and becomes a vulnerability Satan exploits.
a. And the woman said to the serpent…
Eve’s first error was engaging in a dialogue with the serpent. Scripture warns against engaging in conversation with Satan or his representatives. Believers are called to confront the devil with the authority of Christ, not to debate with him. Jude 9 provides the model: “The Lord rebuke you!”
Engaging with temptation: Instead of rebuking the serpent, Eve entertained his words, opening the door for deception. This highlights the danger of entertaining sinful thoughts or doubts rather than rejecting them outright.
b. We may eat of the fruit of the trees of the garden…
Eve’s response reveals partial knowledge of God’s command, but her misunderstanding made her susceptible to the serpent’s lies.
i. Eve does not name the tree:
She refers to it vaguely as “the tree in the midst of the garden” rather than by its proper name, “the tree of the knowledge of good and evil” (Genesis 2:17). This lack of specificity suggests a weaker grasp of God’s exact instruction, making her more vulnerable.
ii. Eve misquoted God’s command:
While she correctly states God’s prohibition against eating the fruit, she adds the phrase “nor shall you touch it,” which God did not command. This additional restriction, though perhaps well-intentioned, distorts God’s word.
Adding to God’s word is dangerous, as seen in Matthew 15:9: “In vain do they worship me, teaching as doctrines the commandments of men.”
Adam and Eve’s responsibility was to obey God’s specific instructions, not to add human traditions or rules.
iii. Clarke’s interpretation of “nor shall you touch it”:
Jewish tradition suggests the serpent may have exploited Eve’s added prohibition. By pushing her against the tree without immediate consequence, he may have planted further doubt, saying, “You have touched it and are still alive; you may therefore safely eat of the fruit.” This emphasizes the danger of misrepresenting God’s commands, as it can give temptation additional leverage.
c. God has said…
Eve’s ignorance of God’s exact words reflects a failure in Adam’s responsibility to clearly teach and reinforce God’s command.
i. Adam’s possible explanation:
Adam may have told Eve, “Don’t touch it or God says we’ll die!” While his warning was better than silence, it failed to convey the precise intent of God’s command. This gap in clarity provided an opening for Satan’s deception.
This illustrates the importance of precise, faithful communication of God’s Word. Misrepresentation or oversimplification can lead to vulnerability.
d. Lest you die…
The tree of the knowledge of good and evil was not inherently harmful; rather, it served as a test of Adam and Eve’s obedience and recognition of God’s authority.
A symbol of restraint:
The tree was a tangible reminder that Adam and Eve were not autonomous but accountable to God. It affirmed their dependence on Him and His rightful claim over creation.A small hinge with great consequences:
Though the command seemed small, its implications were vast. Disobedience represented a rejection of God’s authority and introduced sin into creation.
3. (4-5) Satan’s Direct Challenge to God’s Word
"Then the serpent said to the woman, 'You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil.'”
In this moment, Satan boldly denies God’s Word, transitioning from subtle doubt to outright contradiction. This marks the second step in his strategy to lead Eve astray: denial of God’s truth.
Step 2: Denial
a. You will not surely die…
Having laid the groundwork by planting doubt and exposing Eve’s incomplete understanding of God’s Word, Satan now directly opposes God’s warning in Genesis 2:17: “For in the day that you eat of it you shall surely die.” This outright denial shifts the conversation to openly challenge God’s authority.
i. The progression of temptation:
Satan’s strategy shows that no one falls into sin “all of a sudden.” First, he creates an opening by introducing doubt, then he establishes a foothold by exposing ignorance, and finally, he escalates to direct opposition. This gradual process underscores the importance of guarding against even the smallest compromises.
Ephesians 4:27 warns believers to “never give place to the devil,” highlighting the dangers of allowing even minor footholds for sin.
Jesus, in contrast, could say, “Satan has nothing in Me” (John 14:30), showing His complete resistance to any influence of sin.
ii. Forgetting the consequences of sin:
Satan seeks to erase the reality of sin’s consequences from Eve’s mind. When we lose sight of the wages of sin—“death” (Romans 6:23)—we are more susceptible to the temporary allure of sin’s pleasures.
Hebrews 11:25 calls believers to reject “the passing pleasures of sin,” recognizing their fleeting nature and ultimate cost.
b. You will not surely die…
Satan’s direct contradiction targets both God’s character and the nature of sin:
i. Doubting the goodness of God:
Satan implies that God is withholding something good from Eve. By suggesting that God has lied about the consequences of eating the fruit, Satan casts doubt on His goodness. If God is deceptive, He cannot be trusted or good.
ii. Doubting the badness of sin:
Satan reframes sin as something desirable and beneficial rather than destructive. He portrays the forbidden fruit as a source of enlightenment and divine-like knowledge, asking, “If it’s good for you, why doesn’t God want you to have it?”
iii. Satan’s ultimate lie:
Satan’s overarching deception is encapsulated in this moment:
“Sin is not bad, and God is not good.”
This lie has remained the foundation of temptation throughout human history, causing people to see sin as appealing and God as restrictive.
iv. Barnhouse on Satan’s reasoning:
Satan and the flesh will present a thousand reasons to show how good it would be to disobey His command. This insight highlights the creative and persistent ways temptation appeals to our desires and justifies rebellion against God.
c. Your eyes will be opened, and you will be like God…
Satan’s promise of divine-like knowledge and enlightenment is a false assurance. While Adam and Eve would gain a limited understanding of good and evil, it would come at the devastating cost of their innocence, intimacy with God, and the introduction of death into the world.
False promises of sin:
Sin often presents itself as a pathway to greater freedom, enlightenment, or happiness, but it delivers the opposite. Satan’s promises to Eve were partially true—they would know good and evil—but the consequences were catastrophic.The irony of “being like God”:
Adam and Eve were already made in God’s image (Genesis 1:26-27). Satan twisted this truth, convincing them to grasp at a distorted version of what they already possessed, leading to their downfall.
Key Lessons from Satan’s Challenge:
Guard against small compromises. Satan’s strategies are incremental, beginning with subtle doubts before escalating to outright denial.
Remember the consequences of sin. Forgetting sin’s destructive nature makes us more vulnerable to its deception.
Trust in God’s goodness. Satan’s lies often attack our confidence in God’s character, making it essential to cling to His revealed truth.
Recognize false promises. Satan often presents sin as beneficial, but his promises are hollow and lead to destruction.
c. In the day you eat of it your eyes will be opened…
Satan’s statement carried an element of truth, which made his temptation more persuasive. Indeed, Adam and Eve’s eyes were opened, but not in the way they anticipated. Instead of enlightenment or divine elevation, they experienced the crushing reality of their own sin and rebellion (Genesis 3:7).
i. A painful realization:
Their “opened eyes” revealed guilt and shame. It’s as if a deaf person was promised the gift of hearing, but the only sound they heard was unbearable screaming. This false promise highlights the tragic bait-and-switch of sin—it promises fulfillment but delivers regret.
ii. Partial truth, total deception:
Though their eyes were opened and they gained a knowledge of good and evil, it did not make them like God in the way Satan suggested. They became aware of their fallen state, far removed from the divine holiness they sought to emulate.
Temptations often contain a mix of truth and lies; a complete falsehood is rarely effective. Satan’s strategy is to embed his deceptions within elements of truth to make them more convincing.
d. You will be like God, knowing good and evil…
This final enticement was the most powerful and reflected Satan’s own rebellion. His fall stemmed from a desire to be equal with God (Isaiah 14:13-14). By presenting this ambition to Eve, Satan offered her a way to grasp at divine status through disobedience.
i. Jewish traditions on Satan’s temptation:
Rabbinic writings, such as those from Ginzberg, expanded on Satan’s words to Eve, portraying him as casting God’s command in a malicious light:
Satan suggested that God’s prohibition was born of envy and fear, claiming, “God Himself ate first of the fruit of the tree, and then He created the world.”
He promised that eating the fruit would grant Eve godlike powers to create and destroy, making her independent of God. This manipulative narrative fed into humanity’s pride and desire for autonomy.
ii. The false promise of divinity:
The longing to be like God is central to many non-Christian religions, such as Mormonism, and movements like New Age spirituality. Ironically, in striving to be gods, humanity aligns itself with Satan rather than God.
Satan’s own words, “I will ascend into heaven, I will exalt my throne above the stars of God… I will be like the Most High” (Isaiah 14:13-14), echo this rebellious ambition.
In contrast, Jesus modeled true humility, coming as a servant rather than exalting Himself (Matthew 20:28).
iii. The modern pursuit of divinity:
The desire to become like God persists in contemporary culture, especially within the New Age movement.
By 1992, an estimated 12 million Americans were active participants in the New Age movement, with an additional 30 million expressing avid interest. If united as a single organization, this group would have formed the third-largest religious denomination in the U.S.
The movement’s appeal to educated demographics is notable; over 90% of New Age Magazine subscribers were college graduates, compared to half the general population.
iv. New Age influence in politics and society:
The New Age movement’s reach extended to influential figures and institutions, even the White House. In 1995, New Age author Marianne Williamson, known for A Return to Love, spent a night at the White House as Hillary Clinton’s guest. Motivational speaker Anthony Robbins, also associated with New Age ideologies, consulted with President Clinton at Camp David. These examples underscore the enduring appeal of the promise of “godhood” in various forms.
Key Lessons from Satan’s Promises:
Temptation often contains partial truths. Satan’s promises to Eve were not entirely false, but the truth within them was twisted to deceive.
The pursuit of godlike autonomy leads to destruction. Striving to be like God apart from His will aligns us with Satan’s rebellion.
False promises endure in modern culture. Movements like New Age spirituality repurpose Satan’s original lie, appealing to pride and self-exaltation.
Christ is the model of humility. Jesus, who had every right to divine status, chose to humble Himself for humanity’s sake, offering a stark contrast to Satan’s pride and ambition.
B. The Sin of Adam and Eve and the Fall of the Human Race
1. (6) Adam and Eve Both Disobey God in Their Own Way
"So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate."
Satan utilized three powerful lures to tempt Eve, which align with patterns of sin throughout Scripture:
Good for food: Appeals to physical desires (the lust of the flesh).
Pleasant to the eyes: Appeals to visual allure and material attraction (the lust of the eyes).
Desirable to make one wise: Appeals to pride and the desire for self-exaltation (the pride of life).
These three categories are echoed in 1 John 2:16: “For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world.”
Step 3: Rationalization
Satan’s final weapon was to lead Eve into rationalizing her disobedience. By focusing on the perceived benefits of the fruit, she justified her actions, ignoring God’s clear command. This pattern illustrates how sin often begins with a rationalization that blinds us to its consequences.
Paul highlights the far-reaching impact of Adam’s sin in Romans 5:14: “Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of Adam’s transgression, who is a type of Him who was to come.” Adam’s sin brought death to all humanity, emphasizing the need for the redemptive work of Christ, the second Adam.
Marriage as a Spiritual and Prophetic Mystery
Marriage, as described in Ephesians 5:22-32, is a profound mystery (musterion), symbolizing the relationship between Christ and the Church. Paul explains that marriage is more than a biological, psychological, or sociological institution—it is deeply spiritual and prophetic.
Four Bases of Marriage
Biological Basis: Procreation and the continuation of humanity.
Psychological Basis: Companionship to share life’s joys and challenges.
Sociological Basis: The family unit as the foundation of society.
Spiritual/Supernatural Basis: Marriage as a reflection of God’s intimate relationship with His people.
Spiritual and Prophetic Aspects of Marriage
God designed marriage to communicate profound spiritual truths:
The Akedah (Genesis 22):
Abraham’s offering of Isaac prefigures Christ’s sacrifice. Marriage reflects this sacrificial love, as the husband is called to love his wife as Christ loves the Church (Ephesians 5:25).Isaac and Rebekah (Genesis 24):
The narrative of Isaac and Rebekah foreshadows the relationship between Christ (the Bridegroom) and the Church (the Bride).Ruth and Boaz (Book of Ruth):
Ruth and Boaz introduce the concept of the Kinsman-Redeemer (Goel). Boaz’s redemption of Ruth parallels Christ’s redemption of His Bride, including the Gentile inclusion in God’s covenant promises.YHWH and Israel (Hosea):
Hosea portrays Israel as the wife of God, emphasizing covenant faithfulness despite Israel’s unfaithfulness.Christ and the Church:
Isaiah 62:5: “As the bridegroom rejoices over the bride, so shall your God rejoice over you.”
2 Corinthians 11:2: “I have betrothed you to one husband, that I may present you as a chaste virgin to Christ.”
Revelation 21:2; 22:17: The Church is described as the Bride of Christ, adorned for her Husband, culminating in eternal union with Him.
Gentile Brides in Scripture: A Prophetic Picture
Throughout Scripture, Gentile brides symbolize God’s plan to bring all nations into His covenant through Christ:
Adam and Eve: The foundational union of all humanity.
Isaac and Rebekah: A covenantal relationship that prefigures Christ and the Church.
Joseph and Asenath: A Hebrew man taking an Egyptian bride reflects the inclusion of Gentiles.
Moses and Zipporah: A deliverer united with a Gentile bride.
Salmon and Rahab: Redemption of a Canaanite woman through faith.
Boaz and Ruth: A Moabite woman brought into God’s covenant through the Kinsman-Redeemer.
The Sin of Adam and Eve: Adam as a “Type” of Christ
1 Timothy 2:14 reminds us that “Adam was not deceived, but the woman being deceived was in the transgression.” While Eve was misled by Satan’s cunning, Adam sinned knowingly and willingly. His choice, though rebellious, is rich with typological significance, pointing to Christ’s sacrificial love for His Bride, the Church.
Adam as a “Type” of Christ
“Son of God” (Luke 3:38): Adam, as a direct creation of God, foreshadows Jesus, the eternal Son of God.
Not deceived (1 Timothy 2:14): Adam’s sin was deliberate, reflecting Christ’s intentional sacrifice for humanity.
A figure of Him to come (Romans 5:14): Adam serves as a shadow of Christ, who would willingly bear the sin of His Bride to bring redemption.
“Made sin” for her (2 Corinthians 5:21): Just as Adam took on sin for Eve, Christ became sin for the Church to reconcile her to God.
Kinsman-Redeemer (Revelation 5): Adam’s act of solidarity with Eve parallels Christ’s role as the Redeemer of His people, purchasing their freedom at great cost.
The Church as the Bride of Christ: Passages like Isaiah 62:5, 2 Corinthians 11:2, and Revelation 21:2; 22:17 affirm the Church’s identity as Christ’s Bride, united to Him through His sacrificial love.
a. So When the Woman Saw...
Eve’s temptation and sin mirrored the pattern described in 1 John 2:16:
Lust of the flesh: “She saw that it was good for food.”
Lust of the eyes: “It was pleasant to the eyes.”
Pride of life: “Desirable to make one wise.”
i. Jesus’ parallel temptations:
In Matthew 4:1-11, Jesus was tempted in the same three-fold way:
Physical appetites (turning stones to bread).
Covetous desires (offered the kingdoms of the world).
Pride (throwing Himself down from the temple to demonstrate His power).
Unlike Eve, Jesus resisted Satan’s lies, perfectly obeying the Father.
b. The Woman Saw That the Tree Was Good for Food
Eve’s perceptions were a mixture of truth and deception:
The fruit appeared good for food, but it wasn’t.
It was likely pleasant to the eyes, yet external beauty doesn’t determine value.
The tree seemed desirable for wisdom, but this was a lie planted by Satan.
i. Eve’s deception:
Paul’s words in 1 Timothy 2:14 are clear: Eve was deceived. In her mind, she believed she was making a beneficial choice, illustrating how temptation distorts perception.
c. She Took of Its Fruit and Ate
Eve’s actions were her own. While Satan tempted her, the responsibility for taking and eating the fruit rested entirely on her.
i. Responsibility in temptation:
Eve could not claim, “The devil made me do it.” God promises a way of escape in every temptation (1 Corinthians 10:13), but Eve failed to take it. She could have fled from Satan and the tree, yet chose to linger and succumb.
d. She Also Gave to Her Husband With Her
Eve’s sin extended beyond her own disobedience—she became an agent of temptation for Adam. However, Adam’s sin was distinct in its deliberation.
i. Adam’s accountability:
Unlike Eve, Adam sinned knowingly and willingly. He bears the responsibility for the fall of the human race and the introduction of death into creation (Romans 5:12; 1 Corinthians 15:22).
ii. Romantic speculation:
Some suggest Adam sinned out of love, unwilling to leave Eve in her fallen state. While this may reflect his motivation, it does not lessen the rebellion of his act. Any sin, even when motivated by seemingly noble impulses, remains defiance against God.
iii. Foreshadowing salvation:
The words “Take and eat”—verbs of rebellion in Eden—would one day become verbs of salvation. At the Last Supper, Jesus offered His body and blood with these same words, redeeming humanity from Adam’s curse. Through His sacrifice, Christ reversed the effects of the Fall, offering life where Adam brought death.
Conclusion: Adam and Christ
Adam’s actions, though tragic, prefigure the redemptive work of Christ:
Adam willingly entered sin for his bride; Christ willingly bore sin to save His Bride.
Adam’s disobedience brought death; Christ’s obedience brings life.
Adam fell in a garden; Christ triumphed in another garden (Gethsemane).
2. (7) The Nakedness of Adam and Eve
"Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings."
This verse marks the immediate consequences of Adam and Eve’s sin, emphasizing their awareness of guilt and shame, and their futile attempts to address their fallen state.
a. Then the eyes of both of them were opened…
Their “opened eyes” signify a newfound awareness of their sin and its consequences. It appears this awareness only came after Adam’s disobedience, indicating his role as the federal head of humanity (Romans 5:12). Their understanding of their nakedness symbolized the exposure of their shame before all creation.
b. They knew that they were naked…
The word naked in Hebrew means “uncovered,” signifying their vulnerability and exposure. Some theologians, drawing on Psalm 104:2 and Matthew 17:2, suggest that Adam and Eve may have been clothed in God’s glorious light before the Fall. The loss of this covering left them feeling exposed, highlighting their newfound separation from God.
i. Barnhouse on the loss of light:
“It is more than probable that they were clothed in light before the fall, and when they sinned the light went out.” This loss of light reflects their spiritual and relational separation from God, leaving them physically and emotionally naked.
c. The eyes of both of them were opened…
Sin altered not only how Adam and Eve saw themselves but also how they perceived the world. Their previously pure and innocent perspective was now tainted by guilt and shame.
i. Feeling guilt is good:
Although their guilt was painful, it served a purpose—it pointed them to their need for redemption. A lack of guilt or shame in the face of sin would have been far worse, as it would indicate a hardened conscience.
d. They sewed fig leaves together…
Their attempt to cover themselves with fig leaves was ingenious but ultimately inadequate. Fig leaves are prickly, making them an uncomfortable and foolish choice for clothing.
i. The futility of self-covering:
Their efforts to cover their sin symbolize humanity’s futile attempts to justify itself before God. True covering comes only through Christ:
Revelation 3:5, 18: Jesus provides garments of righteousness.
Galatians 3:27: Believers are clothed with Christ.
Isaiah 61:10: God gives the garment of salvation and the robe of righteousness.
ii. Cultural modesty:
Their instinct to cover their genital areas is significant. In virtually every culture, adult humans cover these areas, even if other parts of the body are exposed. This instinct is not because sexuality is inherently unclean but because the fallen nature of humanity, transmitted through reproduction, brings a sense of modesty to these parts of the body.
e. Made themselves coverings…
After making their coverings, Adam and Eve waited for God, likely filled with anxiety and dread about His response.
i. Spurgeon on their waiting:
“Their hearts must have been sorely perplexed within them while they were waiting to see what God would do to them as a punishment for the great sin they had committed.” This waiting reflects the tension between their guilt and their expectation of God’s judgment, a universal human experience after sin.
Key Lessons from Their Nakedness and Covering:
Sin exposes our shame. Adam and Eve’s awareness of their nakedness reflects how sin leaves us vulnerable and separated from God.
Human attempts to address sin are futile. Just as fig leaves were an inadequate covering, human efforts to justify sin apart from God’s provision are insufficient.
True covering comes from God. Only through Christ’s sacrifice can we receive the righteousness that truly covers our sin and restores our relationship with God.
Modesty reflects our fallen nature. Our instinct to cover certain parts of our body reminds us of the consequences of the Fall and the need for redemption.
God’s patience and mercy. Even as Adam and Eve awaited judgment, God’s approach foreshadowed His redemptive plan, offering hope in the midst of their shame.
3. (8-9) Adam and Eve Hide from God; God Calls Out to Them
"And they heard the sound of the LORD God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the LORD God among the trees of the garden. Then the LORD God called to Adam and said to him, ‘Where are you?’”
This poignant moment captures the tragedy of sin: the separation it creates between humanity and God, and God’s loving pursuit to restore fellowship.
a. They heard the sound of the LORD God walking in the garden in the cool of the day…
Adam and Eve were accustomed to God’s presence and fellowship. Hearing Him approach would have previously brought joy, but now it filled them with fear.
i. Leupold on God walking in the garden:
This was not an isolated or first-time event; the phrasing suggests that this was God’s usual way of communing with them. Leupold speculates that God may have appeared in a human-like form, reflecting His image in which humanity was made.
ii. The pre-incarnate Christ:
Theologians often identify appearances of God in the Old Testament as manifestations of the pre-incarnate Christ. This aligns with John 1:18 (“No one has seen God at any time. The only begotten Son… has declared Him”) and 1 Timothy 6:16, emphasizing that no one has seen God the Father.
iii. The cool of the day:
The Hebrew phrase ruach hayom (literally, “the breeze of the day”) likely refers to the late afternoon or early evening when the garden would have been most pleasant. Spurgeon eloquently noted the significance of God’s timing:
“Not in the dead of night… not in the heat of the day… but at the close of the day, for God is long-suffering, slow to anger, and of great mercy.”
b. Adam and his wife hid themselves…
Their attempt to hide reveals their awareness of the inadequacy of their fig-leaf coverings. They instinctively understood that their efforts to cover their shame were insufficient in the presence of God’s holiness.
A deeper shame: They weren’t just ashamed of their physical nakedness but of their spiritual exposure—their disobedience and guilt before God.
c. Where are you?
God’s question is not one of ignorance but a reflection of His heartbroken longing for restored fellowship. It is the cry of a Father seeking His lost children.
The Purpose of the Question
To arouse Adam’s sense of being lost: Adam and Eve needed to confront their fallen state.
To lead to confession: God sought to draw a confession of guilt from Adam, not to condemn but to restore.
To express sorrow: God’s question reflects His grief over humanity’s lost condition and the separation sin introduced.
To demonstrate God’s pursuit: The Shepherd always seeks His lost sheep (John 15:16, Ephesians 1:4).
To establish accountability: Adam and Eve could not ignore God’s call or plead ignorance of their actions. Spurgeon noted, “At the last great day, the ungodly will be condemned on their own confession of guilt.”
God’s Approach to Adam and Eve
God’s actions in the garden provide a model for His pursuit of lost humanity:
Patiently: He waited until the cool of the day, showing restraint and compassion.
Carefully: He came before the darkness of night, emphasizing His care in confronting sin.
Personally: He addressed Adam and Eve directly, showing His desire for individual accountability and restoration.
Truthfully: He exposed their lost condition, not to destroy but to redeem.
Lessons from God’s Call
Sin separates, but God seeks reconciliation: While Adam and Eve hid, God sought them out, initiating the process of redemption.
God’s questions reveal our need: His call, “Where are you?” is designed to awaken us to our spiritual condition and lead us to repentance.
Our coverings are insufficient: Human efforts to cover sin—whether through excuses, rationalizations, or works—will always fall short of God’s standard. Only His provision through Christ is sufficient.
God’s pursuit is patient and personal: He seeks each sinner with love, care, and an invitation to return to Him.
C. God Confronts Adam and Eve with Their Sin
1. (10-12) Adam Tries to Explain His Sin
"So he said, ‘I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself.’ And He said, ‘Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat?’ Then the man said, ‘The woman whom You gave to be with me, she gave me of the tree, and I ate.’”
This interaction illustrates the immediate relational and spiritual damage caused by sin: fear, blame-shifting, and refusal to take responsibility.
a. “I heard Your voice in the garden, and I was afraid…”
Adam’s response reveals the profound effects of sin on his relationship with God. Where there was once intimacy, there is now fear and separation.
i. Sin creates fear of God’s presence:
Adam’s fear of God’s voice reflects the universal human condition. Sin distorts our relationship with God, making us afraid of His presence and resistant to His Word. Yet, paradoxically, as beings made in His image, we still long for that presence.
ii. A broken relationship:
Adam’s fear was not simply about his physical nakedness but a deeper awareness of his guilt and spiritual exposure.
b. “Who told you that you were naked?”
God’s question is not born of ignorance but is an opportunity for Adam to confess and repent. God’s confrontation is not harsh or condemning; it is patient and designed to restore.
i. An opportunity for repentance:
God gave Adam the chance to glorify Him by openly confessing his sin. This is echoed in Joshua 7:19-20, where Achan was told to give glory to God by confessing his sin.
ii. Addressing sin today:
Though we cannot undo past sins, we glorify God by confessing and repenting in the present. Restitution may be possible in some cases, but confession and repentance are always the starting points for reconciliation with God.
c. “Have you eaten from the tree of which I commanded you that you should not eat?”
God confronts Adam directly about his disobedience, bypassing any secondary issues such as fear, shame, or self-esteem. The core problem is sin, and it must be addressed first.
i. Sin as the root issue:
Adam’s feelings of fear and shame could not be resolved without first dealing with his sin. Modern attempts to address sin through psychological, emotional, or external means fail if they ignore the core spiritual problem.
d. “Then the man said…”
God’s confrontation is directed at Adam first because he was the head of creation and held primary responsibility. Adam’s response reveals the depth of his fallenness.
e. “The woman whom You gave to be with me, she gave me of the tree, and I ate.”
Adam’s reply demonstrates the human tendency to shift blame and avoid personal responsibility.
i. Blaming others:
Instead of confessing his sin outright, Adam blames Eve, suggesting that she was the problem. This is consistent with human nature, which often seeks to justify wrongdoing by pointing to external factors.
ii. Blaming God:
Adam’s words also indirectly accuse God: “The woman whom You gave to be with me…” By implicating God, Adam shows not only unkindness to his wife but also irreverence toward his Creator.
Spurgeon on Adam’s blame-shifting:
“He was guilty of unkindness to his wife and of blasphemy against his Maker, in seeking to escape from confessing the sin which he had committed. It is an ill sign with men when they cannot be brought frankly to acknowledge their wrongdoing.”
iii. The weight of Adam’s responsibility:
Scripture places ultimate responsibility for the Fall on Adam, not Eve. Though Eve was deceived, Adam sinned knowingly and willingly (1 Timothy 2:14, Romans 5:12). His failure as the head of creation is emphasized in his refusal to accept accountability.
Key Lessons from God’s Confrontation
God seeks confession and repentance: His questions to Adam invite reflection, repentance, and restoration rather than immediate judgment.
Sin distorts relationships: Adam’s fear, blame-shifting, and broken fellowship with God and Eve highlight the relational consequences of sin.
Personal responsibility is essential: Blame-shifting and excuses compound the damage of sin. True repentance involves owning one’s actions.
God’s approach is patient and redemptive: Even in judgment, God’s goal is reconciliation and restoration, as seen in His dealings with Adam and Eve.
2. (13) Eve’s Reply to God
"And the LORD God said to the woman, 'What is this you have done?' The woman said, 'The serpent deceived me, and I ate.'"
God’s question to Eve and her response further highlight the devastating effects of sin, including its ability to distort truth and accountability.
a. “The serpent deceived me, and I ate.”
Eve’s reply is factual: she was deceived by the serpent, and she ate the forbidden fruit. Unlike Adam, who explicitly blamed both Eve and God, Eve simply stated the events as they occurred.
i. Not necessarily shifting blame:
Eve’s statement does not carry the same tone of blame-shifting as Adam’s response. She acknowledges her actions without accusing others outright. However, she does not take full responsibility for being deceived.
ii. Acknowledging deception:
Eve’s recognition of her deception aligns with 1 Timothy 2:14, which states that she was genuinely deceived, unlike Adam, who sinned knowingly. This highlights the subtlety and craftiness of Satan’s tactics.
b. “Deceived me.”
While Eve was indeed deceived, this does not absolve her of guilt. Being deceived is not a defense but a sin in itself, as it involves rejecting God’s truth in favor of a lie.
i. The sin of deception:
Paul warns in Romans 1:25 that it is sinful to “exchange the truth of God for the lie.” By believing Satan’s words over God’s, Eve participated in this sin, showing how deception involves an active rejection of God’s Word.
ii. A lesson on accountability:
Deception does not remove responsibility. Even when deceived, individuals are accountable for their choices, as Eve was for eating the fruit. Her admission highlights the need for vigilance against deception and unwavering commitment to God’s truth.
Key Lessons from Eve’s Response
Deception is still sin: Being deceived involves a willful exchange of God’s truth for a lie, making it inherently sinful.
Acknowledgment without repentance is insufficient: While Eve acknowledged what happened, her response fell short of full confession and repentance before God.
Accountability is personal: Eve’s deception emphasizes that individuals are responsible for their choices, even when influenced by external factors.
The power of God’s truth: This moment highlights the importance of knowing and clinging to God’s Word to avoid falling prey to Satan’s lies.
D. The Curse and Its Aftermath
1. (14-15) God’s Curse Upon the Serpent
"So the LORD God said to the serpent: 'Because you have done this, You are cursed more than all cattle, and more than every beast of the field; on your belly you shall go, and you shall eat dust all the days of your life. And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.'"
This passage marks the first prophetic announcement of the gospel, often called the protoevangelium (first gospel). It declares both judgment upon the serpent and the promise of ultimate victory through the “Seed of the woman.”
a. The Curse Upon the Serpent
“On your belly you shall go, and you shall eat dust…”
i. A literal judgment:
The serpent is cursed to crawl on its belly, signifying its humiliation and defeat. Though symbolic of Satan’s downfall, this curse also applied to the physical serpent, emphasizing the visible consequences of sin in creation.
ii. Dust as a metaphor for humiliation:
“Eating dust” symbolizes the serpent’s ultimate defeat and degradation. This phrase echoes throughout Scripture to represent humiliation and judgment (Isaiah 65:25, Micah 7:17).
b. God’s Declaration of War and Promise of Victory
“I will put enmity between you and the woman, and between your seed and her Seed…”
This declaration reveals the cosmic struggle between the forces of Satan (the serpent’s seed) and the forces of God (the woman’s Seed).
i. Two seeds:
The seed of the serpent represents Satan’s followers, both spiritual (fallen angels and demons) and human (those who reject God). The Seed of the woman refers ultimately to Christ, born of a virgin, who would crush Satan’s power.
John 8:44: Jesus told the Pharisees, “You are of your father the devil,” illustrating the serpent’s seed in humanity.
Romans 5:18-19: Paul contrasts Adam’s disobedience, which brought sin, with Christ’s obedience, which brings righteousness and life.
ii. The crushing of Satan:
“He shall bruise your head, and you shall bruise His heel.” This prophecy points to the Messiah’s ultimate victory over Satan.
Bruising the heel: Satan would wound the Messiah (through the crucifixion), but the wound would not be fatal.
Bruising the head: Christ’s death and resurrection would deliver a fatal blow to Satan, destroying his power over sin and death (Hebrews 2:14, 1 John 3:8).
c. The Seed of the Woman: From Genesis to Revelation
The Development of the Seed
Genesis 3:15 – The Promise:
The Seed is announced as the one who will defeat Satan.Genesis 12 – The Call of Abraham:
The Seed is tied to Abraham’s lineage, through whom all nations will be blessed.Genesis 49 – The Tribe of Judah:
The Seed is narrowed to Judah, the royal tribe.Exodus 4 – Birth of a Nation:
Israel, as a nation, becomes the vehicle for the Seed’s arrival.2 Samuel 7 – The Dynasty of David:
The Seed is tied to David’s line, promising an eternal throne.Isaiah 7:14 – The Virgin Birth:
The Seed will come miraculously through a virgin.Revelation 12 – The Fulfillment:
The Seed is revealed as the man-child (Christ) who defeats Satan and rules the nations.
d. Revelation 12: The Final Battle
This chapter in Revelation provides a prophetic and cosmic view of the conflict introduced in Genesis 3:15.
i. The woman and the dragon:
The woman symbolizes Israel (clothed with the sun, moon, and stars as in Genesis 37:9-10).
The red dragon represents Satan, who seeks to destroy the Messiah and His people.
ii. The man-child:
Christ, the “man-child,” is born to rule the nations with a rod of iron (Psalm 2:9, Revelation 12:5).
Satan’s attempt to destroy Him at His birth (e.g., Herod’s slaughter in Matthew 2) fails.
iii. The ultimate victory:
Satan and his angels are cast out of heaven.
Salvation, strength, and the kingdom of God are proclaimed: “Now is come salvation… for the accuser of our brethren is cast down” (Revelation 12:10).
Key Lessons from the Curse Upon the Serpent
God’s plan of redemption is announced early: The promise of the Seed highlights God’s immediate response to humanity’s fall with a plan for restoration.
The victory is certain: Though the conflict continues, the outcome—Christ’s triumph over Satan—is guaranteed.
The cross was part of the plan: Satan’s “bruising” of Christ’s heel (the crucifixion) was essential for the ultimate defeat of sin and death.
The battle spans all of history: The conflict between the serpent’s seed and the woman’s Seed weaves through Scripture, culminating in Christ’s victory at the cross and His ultimate reign in Revelation.
The Battle of the Seeds and the Curse Upon the Serpent
The Battle of the Seeds
This theme reflects the cosmic struggle between the seed of the serpent (Satan and his followers) and the Seed of the woman (Christ and His redeemed). Satan’s strategies throughout history aim to prevent the fulfillment of God’s redemptive promise, but God’s sovereign plan triumphs.
Redemption Through the Human Race
Genesis 4 – Cain and Abel:
Satan attempts to eliminate the righteous line by instigating Cain’s murder of Abel. God preserves the promise through Seth.Genesis 6 – Corruption of Mankind:
The fallen angels corrupt humanity, leading to widespread wickedness. God preserves Noah and his family to maintain the line of redemption.Abraham’s Descendants:
The promise narrows to Abraham’s lineage, through whom all nations will be blessed (Genesis 12:1-3).David’s Dynasty:
The Seed is tied to David’s royal line, fulfilling the promise of an eternal kingdom (2 Samuel 7).
The Stratagems of Satan
Genesis 6 – Corruption of Adam’s Line: Satan attempts to corrupt humanity to prevent the coming of the Seed.
Genesis 12, 20 – Abraham’s Seed: Satan places Sarah in jeopardy through foreign rulers, but God intervenes.
Genesis 50 – Famine: Satan uses famine to threaten Jacob’s family, but God raises Joseph to preserve them.
Exodus 1 – Destruction of the Male Line: Pharaoh orders the killing of Hebrew male infants, but God saves Moses.
Exodus 14 – Pharaoh’s Pursuit: Satan attempts to destroy Israel at the Red Sea, but God delivers them.
Genesis 12:6 – The Populating of Canaan: The Canaanites’ wickedness challenges the Israelites, but God’s promises prevail.
2 Samuel 7 – Attacks on David’s Line: Satan repeatedly targets David’s dynasty to undermine God’s covenant.
Specific Attacks on David’s Line
Jehoram’s Fratricide: Jehoram kills his brothers to secure his throne (2 Chronicles 21).
Arabian Invasion: Arabians kill all but Ahaziah, threatening the royal line.
Athaliah’s Massacre: Athaliah kills David’s descendants, but Joash is hidden and preserved (2 Chronicles 22).
Assault on Hezekiah: Assyria threatens Jerusalem, but God miraculously delivers His people (Isaiah 36-38).
Haman’s Plot: In the time of Esther, Haman seeks to annihilate the Jewish people, but God uses Esther to preserve them (Esther 3).
New Testament Stratagems
Joseph’s Fears: Satan attempts to disrupt Jesus’ lineage through Joseph’s doubts about Mary (Matthew 1).
Herod’s Massacre: Herod orders the killing of male infants in Bethlehem (Matthew 2).
Attempted Murder at Nazareth: Satan incites the crowd to throw Jesus off a cliff (Luke 4).
Storms on the Sea: Two violent storms threaten Jesus and His disciples (Mark 4, Luke 8).
The Cross: Satan believes the crucifixion is his ultimate victory, but it becomes the means of his defeat (Isaiah 53, Colossians 2:15).
Summary – Revelation 12: The ongoing battle between Satan and God’s people, culminating in Christ’s ultimate triumph.
God’s Curse Upon the Serpent
a. “And the LORD God said to the serpent…”
God confronts the serpent directly without asking questions, unlike His approach with Adam and Eve. As Spurgeon notes:
“The Lord God did not ask the serpent anything, for He knew that he was a liar, but He at once pronounced sentence upon him.”
This demonstrates that Satan is beyond redemption, in contrast to humanity, which is offered mercy.
b. “You are cursed more than all cattle…”
The curse begins with the animal Satan used to deceive Eve, transforming it into the slithering creature we know today.
i. The transformation of the serpent:
Boice remarks: “The creature that tempted Eve became a serpent as a result of God’s judgment on it, and it went slithering away into the bushes.”
ii. Terror and anticipation:
Adam and Eve must have been horrified to witness this transformation, fearing that their punishment might be similarly severe.
iii. “On your belly you shall go…”
The serpent’s physical judgment reflects humiliation and defeat, symbolizing Satan’s ultimate downfall.
c. “I will put enmity between you and the woman…”
God establishes ongoing hostility between humanity and the serpent. This enmity is both literal (between humans and snakes) and spiritual (between Satan and humanity).
i. Natural aversion to serpents:
Women, in particular, are often instinctively fearful of snakes, a reflection of this curse.
ii. The deeper enmity – two seeds:
The conflict is ultimately between the seed of the serpent (Satan’s followers) and the Seed of the woman (Christ and His people). This battle culminates in Christ’s victory over Satan, as described in Revelation 12.
Key Lessons from the Curse and the Battle of the Seeds
God’s sovereignty ensures victory: Despite Satan’s numerous attempts to thwart God’s plan, His purposes prevail.
Redemption is woven into history: From the beginning, God promised a Savior, tracing the Seed of the woman through generations to Christ.
Satan’s defeat is guaranteed: The serpent’s judgment foreshadows Satan’s ultimate defeat at the cross and his final destruction in Revelation.
The battle continues today: Satan’s schemes persist, but believers can trust in God’s victory and take up spiritual armor to stand firm (Ephesians 6:10-18).
c. On your belly you shall go…
The serpent’s transformation from a noble creature to one condemned to groveling on the ground reflects the humiliating consequences of being an instrument of Satan.
i. Spurgeon on the serpent’s new posture:
Sin brings degradation and lowliness. Just as the serpent now moves in an “underhand, mean, and serpentine style,” so does humanity when engaging in evil. Sin reduces men to trickery, dishonesty, and cowardice, stripping away nobility and integrity.
ii. A reminder of sin’s effects:
This visual transformation served as a constant reminder to Adam, Eve, and all creation of the consequences of sin and the defeat of Satan.
d. You shall eat dust all the days of your life…
The curse of "eating dust" symbolizes utter defeat and humiliation for the serpent and, ultimately, for Satan.
i. Literal and symbolic meanings:
While this applied literally to the serpent as a creature, it also reflected Satan’s perpetual state of defeat. Passages like Isaiah 65:25 and Micah 7:17 reinforce the imagery of eating dust as a sign of humiliation and submission.
ii. Satan’s apparent victory on the cross:
At the crucifixion, Satan likely believed he had triumphed over Jesus. Yet, in attacking Christ, he sealed his own doom, fulfilling God’s redemptive plan (Colossians 2:15).
iii. Victory through Christ:
Believers share in Christ’s triumph over Satan, as Paul declares: “The God of peace will crush Satan under your feet shortly” (Romans 16:20).
e. Enmity between you and the woman…
God declares ongoing hostility between Satan and humanity, symbolizing both spiritual and physical conflict.
i. Natural aversion:
While there is often a literal fear of serpents in humanity—particularly among women—the deeper significance lies in the spiritual antagonism between Satan and mankind.
ii. Broken friendship:
The relationship of trust or camaraderie that Eve may have had with the serpent is shattered. Now humanity, though born rebellious toward God, also carries an instinctive caution and aversion to Satan.
Serving Satan willingly requires a hardening of the heart; most people instinctively prioritize serving themselves, which Satan uses to his advantage.
f. He shall bruise your head, and you shall bruise His heel…
This prophecy outlines Satan’s defeat and the victory of the Messiah.
i. The first gospel announcement (protoevangelium):
God announces His redemptive plan through the Seed of the woman.
Satan would wound the Messiah (a bruise on the heel), but the Messiah would deal a fatal blow to Satan (a crushed head).
ii. The suffering of Christ:
The bruising of the heel refers to the suffering Jesus endured in His humanity. Spurgeon describes this vividly:
“Behold our Lord in his human nature sore bruised: he was betrayed, bound, accused, buffeted, scourged, spit upon… He hung there in thirst and fever, and darkness and desertion.”
iii. Virgin birth implied:
The phrase “Seed of the woman” uniquely points to the virgin birth, as it does not reference a man. Jesus’ birth fulfilled this prophecy as He was born of a virgin, bypassing the inherited sin nature passed through Adam.
iv. Martin Luther’s reflection on Genesis 3:15:
Luther called this verse a comprehensive summary of all Scripture, encapsulating God’s entire plan of redemption.
v. Spurgeon on God’s gospel sermon:
“This is the first gospel sermon ever delivered upon the surface of this earth… with Jehovah himself for the preacher, and the whole human race and the prince of darkness for the audience.”
g. He shall bruise your head…
The immediate announcement of Satan’s defeat at his first apparent victory demonstrates God’s sovereign plan and ultimate authority.
i. God’s sovereignty in redemption:
God’s plan was never thwarted by Adam and Eve’s sin. Instead, He purposed to bring forth something greater than innocent humanity—redeemed humanity.
ii. Redeemed man vs. innocent man:
Redeemed man is superior to innocent man because redemption involves grace, mercy, and victory over sin. Without the Fall, there would be no need for redemption, and humanity would not experience the fullness of God’s character or the depth of His love.
Key Lessons from the Curse on the Serpent
Sin brings humiliation: The serpent’s fall to the ground symbolizes the degrading consequences of sin, both for Satan and for those who follow his ways.
Satan’s defeat is certain: From the moment of humanity’s fall, God declared His plan for redemption and Satan’s ultimate destruction.
The gospel was revealed early: Genesis 3:15 introduces the promise of salvation through Christ, the Seed of the woman, and establishes the central narrative of Scripture.
Victory comes through suffering: The bruising of Christ’s heel reminds us that redemption comes at a great cost, but it leads to ultimate victory.
God’s plan is sovereign and redemptive: Even in the face of human failure, God’s purpose is to bring forth something greater—redeemed humanity that reflects His glory.
2. (16) God’s Curse Upon the Woman
"To the woman He said: 'I will greatly multiply your sorrow and your conception; In pain you shall bring forth children; Your desire shall be for your husband, And he shall rule over you.'”
This curse highlights the consequences of sin for the woman, focusing on sorrow, pain, and the dynamics of her relationship with her husband.
a. “I will greatly multiply your sorrow…”
The first part of the curse brings multiplied sorrow to the woman. While both men and women experience sorrow in life, women uniquely bear sorrow in ways tied to their roles as mothers and wives.
i. Sorrow’s relief through Christ:
Under Christ, some of the curse’s effects are alleviated. Where the gospel has spread, it has elevated the status and dignity of women.
“It is difficult for women in Christian lands to realize the miseries of their hundreds of millions of sisters in pagan lands… Where the gospel has gone, the load has been lifted.” (Barnhouse)
b. “Your sorrow and your conception; in pain you shall bring forth children…”
This aspect of the curse applies broadly, not just to childbirth but to all pain associated with raising children.
i. The pain of motherhood:
Women endure more pain in childbirth compared to almost any other creature. This physical pain mirrors the broader emotional and relational sorrows tied to motherhood, such as worry, heartbreak, and loss.
c. “Your desire shall be for your husband…”
This phrase suggests a complex dynamic in the relationship between a wife and her husband.
i. A unique desire:
This desire is present in women in a way that is not true for men. Barnhouse notes:
“The desire of man toward his wife alone is solely by God’s grace and not by nature.”
ii. Conflict in relationships:
The term "desire" here is significant. In Genesis 4:7, the same word describes sin’s desire to control Cain, indicating that the woman’s desire could include a tendency to dominate or control her husband, creating relational tension.
d. “And he shall rule over you…”
This aspect of the curse introduces a struggle between the wife’s desire and the husband’s role as leader, altering the original harmony in marriage.
i. The challenge to headship:
The curse makes it difficult for the woman to submit willingly to her husband’s leadership, and for the man to exercise loving, godly headship.
Pre-Fall headship: The principle of Adam’s headship was already established before the fall (Genesis 2:18, 22). The curse intensifies the relational challenge.
ii. Susan T. Foh’s interpretation:
“As a result of the fall, man no longer rules easily; he must fight for his headship. Sin has corrupted both the willing submission of the wife and the loving headship of the husband. The woman’s desire is to control her husband… and he must master her, if he can.”
This struggle often results in tyranny, domination, and relational conflict, replacing the love and harmony of paradise.
Key Lessons from the Curse Upon the Woman
Sorrow and pain reveal the consequences of sin: The woman’s unique suffering in motherhood and relationships serves as a reminder of humanity’s fall.
The gospel elevates women: Where Christ is known, the effects of the curse are mitigated, restoring dignity and value to women.
Relational struggles reflect sin’s corruption: The tension between a wife’s desire and her husband’s leadership is a direct result of the fall, highlighting the need for godly submission and loving headship.
Christ redeems broken relationships: Through the gospel, marriages can reflect God’s original design, with mutual love, respect, and submission.
3. (17-19) God’s Curse Upon the Man
"Then to Adam He said, ‘Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, "You shall not eat of it": Cursed is the ground for your sake; In toil you shall eat of it All the days of your life. Both thorns and thistles it shall bring forth for you, And you shall eat the herb of the field. In the sweat of your face you shall eat bread Till you return to the ground, For out of it you were taken; For dust you are, And to dust you shall return.’”
This curse addresses the consequences of Adam’s sin, emphasizing the toil, frustration, and ultimate mortality that would define human life.
a. “Because you have heeded the voice of your wife…”
Adam’s disobedience stemmed from prioritizing Eve’s influence over God’s direct command. His failure demonstrates a form of idolatry—placing someone or something above God.
i. The weight of Adam’s choice:
Adam willingly chose companionship with Eve over obedience to God. While Eve was deceived (1 Timothy 2:14), Adam sinned knowingly, making his transgression more significant.
b. “Cursed is the ground…”
The curse extends beyond Adam to all creation, which now groans under the weight of sin (Romans 8:22). Before the Fall, the earth produced only good fruit; now, it yields thorns and thistles as a reminder of humanity’s rebellion.
i. Jesus and the curse of thorns:
When Jesus wore a crown of thorns (Matthew 27:29), He symbolically bore the curse of the ground. As Spurgeon noted:
“Rather bless him that ever he should have consecrated the thorns by wearing them for his diadem.”
ii. Thorns as symbols of sin’s effects:
Thorns and thistles represent the difficulty and frustration now inherent in human labor, mirroring the spiritual resistance humanity faces in a fallen world.
c. “In toil you shall eat of it…”
Work existed before the Fall, but it was joyful and fulfilling. The curse transformed labor into a source of toil, frustration, and exhaustion.
i. Labor with sorrow:
Job describes work as a hardship, comparing it to a hired man longing for relief:
“Is there not a time of hard service for man on earth? Are not his days also like the days of a hired man?” (Job 7:1-2)
ii. God’s provision in toil:
Despite the curse, God ensured that the earth would still provide sustenance for humanity. Spurgeon reflected:
“Although the sentence took away from Adam the luscious fruits of paradise, yet it secured him a livelihood… He was to live on.”
d. “Dust you are, and to dust you shall return…”
The final aspect of the curse confronts humanity’s mortality. Adam, formed from dust (Genesis 2:7), would now return to it in death.
i. Death as a universal consequence:
Adam’s sin introduced death to all humanity, as detailed in Romans 5:12-19 and 1 Corinthians 15:22. The results of his disobedience include:
Sin entering the world (Romans 5:12).
Death reigning over creation (Romans 5:17).
Universal condemnation (Romans 5:18).
All humans becoming sinners (Romans 5:19).
ii. Christ and the reversal of the curse:
Jesus bore the full weight of the curse to redeem humanity, as outlined in Galatians 3:13: “Christ has redeemed us from the curse of the law, having become a curse for us.”
Bearing the Curse: Christ’s Fulfillment
Every aspect of the curse finds its resolution in Christ:
Pain in childbirth: Jesus endured ultimate suffering to bring many sons to glory (Hebrews 2:10).
Conflict: Jesus faced immense opposition to secure our salvation (Hebrews 12:3).
Thorns: Jesus wore a crown of thorns, taking on the curse of the ground (John 19:2).
Sweat: Jesus sweat drops of blood in Gethsemane to win salvation (Luke 22:44).
Sorrow: Jesus became a man of sorrows to bear our griefs (Isaiah 53:3).
Death: Jesus tasted death for everyone, bringing eternal life to those who believe (Hebrews 2:9).
Key Lessons from the Curse Upon Adam
Sin’s effects are universal: Adam’s disobedience brought consequences not just for himself but for all creation.
Work is still sacred, even in toil: Though labor is now marked by frustration, it remains part of God’s design and a means of provision.
Mortality is a reminder of sin: Death confronts humanity with its fallen state, emphasizing the need for redemption.
Christ bore the curse for us: Through His suffering, death, and resurrection, Jesus reverses the effects of Adam’s sin, offering salvation to all who trust in Him.
4. (20) The Naming of Eve
"And Adam called his wife’s name Eve, because she was the mother of all living."
This verse reveals Adam’s faith in God’s promise of redemption through the Seed of the woman. The naming of Eve carries both practical and theological significance.
a. “Adam called his wife’s name Eve…”
Up to this point, the woman had not been referred to by the name "Eve." Instead, she was identified by her roles and relationships.
i. Previous designations:
She was called female (Genesis 1:27).
She was described as a helper comparable to Adam (Genesis 2:18).
She was referred to as woman (Genesis 2:22-23).
She was identified as wife (Genesis 2:24-25; 3:8).
ii. Biblical perspective on naming:
The act of naming signifies authority and relational significance. Just as Adam named the animals, naming Eve underscores her role as part of God’s creation under Adam’s headship (Genesis 2:19-20).
iii. The meaning of "Eve":
The name "Eve" (from the Hebrew Chavvah) means life-giver or living. This reflects her role as the one through whom all human life would descend.
iv. Implications for terminology:
Biblical language often encompasses both genders in terms like "mankind" or "humanity," reflecting the unity of man and woman as part of God's creation.
b. “Because she was the mother of all living…”
Adam named her Eve in faith, trusting God’s promise in Genesis 3:15 that the Seed of the woman would bring ultimate redemption.
i. Faith in God’s promise:
Adam believed God’s word that life would continue through Eve, despite the death brought by sin.
Though Eve had not yet borne children, Adam trusted in God’s promise that a deliverer would come from her line.
ii. Spurgeon on Adam’s faith:
“She was not a mother at all, but as the life was to come through her by virtue of the promised seed, Adam marks his full conviction of the truth of the promise though at the time the woman had borne no children.”
iii. A title of hope:
The name "Eve" reflects hope and faith in the midst of judgment, as life would come through the one who had been deceived.
Key Lessons from the Naming of Eve
Faith in God’s promises: Adam’s naming of Eve shows his belief in God’s redemptive plan, even before it was fulfilled.
The significance of names: Naming in the Bible often reflects identity, authority, and purpose, highlighting Eve’s vital role in God’s plan.
Unity of humanity: Eve’s designation as the "mother of all living" underscores the shared lineage and unity of the human race.
Hope amidst judgment: Even as the consequences of sin were being pronounced, the naming of Eve points to God’s promise of life and redemption.
5. (21) God Clothes Adam and Eve in the Skins of Animals
"Also for Adam and his wife the LORD God made tunics of skin, and clothed them."
This verse marks the first recorded instance of sacrifice and illustrates God’s provision for humanity’s sin. It introduces the principle of substitutionary atonement, pointing forward to Christ’s ultimate sacrifice.
a. “The LORD God made tunics of skin, and clothed them…”
God’s action demonstrates His care for Adam and Eve even in their fallen state. He provides a covering for their shame that is far superior to the fig leaves they had made for themselves.
i. God acknowledges their sense of shame:
Leupold notes: “God gave His approval of the sense of shame which had led our first parents to cover their nakedness.” This indicates that shame, in the context of sin, is appropriate and requires God’s intervention.
ii. Clothing as a symbol of grace:
By providing clothing, God meets their physical and spiritual needs. The tunics of skin point to the necessity of a covering for sin, which fig leaves (human effort) could never accomplish.
b. “Tunics of skin…”
For Adam and Eve to be clothed, an innocent animal had to die. This act establishes the principle that atonement for sin requires the shedding of blood (Hebrews 9:22).
i. The first sacrifice:
This act foreshadows the entire sacrificial system ordained by God in the Law, culminating in the sacrifice of Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29).
ii. Spurgeon on substitutionary atonement:
“Some creature had to die in order to provide them with garments… The Lamb of God has made for us a garment which covers our nakedness so that we are not afraid to stand even before the bar of God.”
Adam and Eve’s garments were bought with the life of another, just as believers are clothed in Christ’s righteousness, purchased with His blood.
iii. Two religions – fig leaves vs. grace:
There are only two approaches to dealing with sin:
Fig leaves: Relying on self-effort, good works, or human ingenuity to cover sin.
God’s provision: Accepting God’s perfect provision through Christ’s atonement.
As Spurgeon remarked, “Our good works are like monopoly money – great for monopoly, but not legal tender before God.”
c. “And clothed them…”
God’s act of clothing Adam and Eve symbolizes redemption. It reflects their faith in His promise and His provision of a sacrifice.
i. Faith expressed in the naming of Eve:
Adam demonstrated his trust in God’s promise of a Savior (Genesis 3:15) by naming his wife Eve, the “mother of all living” (Genesis 3:20).
ii. Rescued from sin:
God’s provision of a covering, combined with Adam’s faith, indicates that Adam and Eve were redeemed. They trusted in God’s promise of salvation, and the covering points to their restored relationship with Him.
iii. Eternal implications:
The evidence of faith and God’s provision suggests that Adam and Eve will be in heaven, covered by the righteousness of the ultimate sacrifice, Jesus Christ.
Key Lessons from God Clothing Adam and Eve
God’s provision is always sufficient: The fig leaves of self-effort are inadequate; only God’s provision through a sacrifice can cover sin.
Atonement requires blood: The principle of substitutionary atonement is established here and fulfilled in Christ.
Grace amidst judgment: Even as God pronounced curses for sin, He provided a way of redemption, demonstrating His mercy and love.
The gospel is foreshadowed: The tunics of skin point to Jesus, who clothes believers in His righteousness (2 Corinthians 5:21).
Faith is essential: Adam and Eve’s response of faith, demonstrated in the naming of Eve and receiving God’s provision, exemplifies the response God desires from all humanity.
6. (22-24) God Sets Cherubim to Guard the Tree of Life
"Then the LORD God said, 'Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever'—therefore the LORD God sent him out of the garden of Eden to till the ground from which he was taken. So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life."
This passage marks humanity’s expulsion from Eden, emphasizing both God’s justice and mercy. By guarding the way to the tree of life, God prevents eternal separation from Him in a state of sin.
a. “Behold, the man has become like one of Us, to know good and evil…”
The phrase reflects a complex truth about humanity’s condition post-Fall.
i. Sarcasm or irony:
Some scholars suggest God speaks with irony, highlighting the emptiness of Satan’s promise to Eve that they would "be like God" (Genesis 3:5).
ii. Experiential knowledge of evil:
Though humanity gained the knowledge of good and evil, it was a tainted understanding, coming from rebellion and experience rather than divine wisdom.
b. “And take also of the tree of life, and eat, and live forever…”
God’s action to prevent access to the tree of life is an act of mercy, not punishment.
i. Eternal life as sinners:
Had Adam and Eve eaten from the tree of life in their fallen state, they would have been condemned to live forever in sin, separated from God.
ii. Mercy in judgment:
By guarding the tree of life, God ensures that humanity’s redemption is possible through Christ, rather than leaving them in a perpetual state of spiritual death.
c. “The LORD God sent him out of the garden of Eden…”
Adam and Eve’s expulsion reflects both the consequences of sin and God’s ultimate plan for redemption.
i. The loss of Eden:
The garden was a place of intimate fellowship with God. Leaving it meant losing direct communion with Him, a devastating consequence of sin.
ii. A place to till the ground:
Adam and Eve were sent to work the cursed ground outside Eden, fulfilling God’s earlier pronouncement (Genesis 3:17-19). This highlights humanity’s dependence on God even in a broken world.
iii. Longing for God’s presence:
Adam and Eve may have feared they would never see God again, as Eden was the place where they had met Him. Yet God’s continued interventions, promises, and covenants show He never abandoned them.
d. “He placed cherubim at the east of the garden of Eden…”
Cherubim symbolize God’s presence, majesty, and holiness, often associated with His dwelling and protection.
i. Guardians of God’s glory:
Cherubim are consistently depicted as guardians of divine glory throughout Scripture (Ezekiel 1, 10; Revelation 4). Their placement at Eden reflects the garden as a sacred space, akin to the Holy of Holies in later tabernacle and temple worship.
ii. The flaming sword:
The sword is a powerful image of divine judgment and protection. While it barred Adam and Eve from re-entering Eden, it also protected the way to the altar and the future redemption through Christ.
“Any angel of the lowest rank could have dealt with Adam. The flaming sword was pointed against Satan to keep him from destroying the way of access to the altar, which God had set up.” (Barnhouse)
iii. A meeting place with God:
The garden, with its cherubim, could still serve as a location for humanity to seek God’s presence, even if access to the tree of life was forbidden.
e. The Fate of Eden
This is the final historical mention of Eden in the Bible.
i. Deterioration of Eden:
It is likely that Eden, subjected to the curse, gradually deteriorated and blended into the surrounding geography. Its physical beauty may have faded, but its spiritual significance endured.
ii. Restoration in the new creation:
The tree of life reappears in the new heavens and new earth, symbolizing restored access to eternal life and fellowship with God (Revelation 22:2, 14).
Key Themes and Lessons
God’s mercy in judgment: By guarding the tree of life, God prevents humanity from living forever in sin and makes redemption possible.
The significance of cherubim: These beings signify God’s holiness and the sacredness of His presence, foreshadowing the tabernacle and temple.
Eden as a prototype of God’s dwelling: The garden serves as a precursor to the Holy of Holies, where humanity can meet God under His terms.
Hope for restoration: Though Eden was lost, God’s plan of redemption leads to the ultimate restoration of perfect fellowship with Him in the new creation.
